2009/06/22 Mon, cloudy, outdoor 32-30°C, indoor 29.8°C 《無上的泉源》英文版七、八章;完全意識
這週我把《The Supreme Source》 拿出來看,我沒看完,後面 Kunjed Gyalpo 的本論摘起來很枯燥就沒看了,可是這週末益西南開仁波切(南開師兒子)要講這本,書全名是 The Supreme Source: Kunjed Gyalpo, The Fundamental Tantra of Dzogchen Semde,是有關於大圓滿心部的教授。
接下來摘南開諾布仁波切講一味 Same Taste。既然我們知道所有心的活動、所有情況都是我們明性的一部分,因此對大圓滿教法來說將不好的轉化為好的便不是基本作法。我覺得大圓滿雖然是道理很簡單但是實踐起來卻最困難,這些並不是像我再練習新時代理論時那樣容易做到。譬如說出體可以跟指導靈會面,那我們出體就去呼喚他;或者出體可以進入前世或可能實相,那我們像孫武空翻十八個筋斗也可以翻過去瞧瞧。但一切情況都是我們明性所顯現,我們怎麼去認知這一點?
Same Taste
Thus it is not fundamental to the method of Dzogchen to transform bad into good, because in the state of contemplation we are really in the state in which there is no difference between good and bad. In the state of contemplation these opposites have the "same taste." This is also true when the final goal of Tantra—Mahamudra—is reached; good and bad then have the same flavor, just as they do in Dzogchen. That is why the method that characterizes the Dzogchen teaching is called self-liberation, and not transformation. (Dzogchen Teachings, p. 64)
唐望故事我們停留在「完全意識」這個詞彙上,上次我們摘到:
對於新看見者而言,把聚合點移動到一個特定的做夢位置,好逃離巨鷹的吞噬,那位置被稱為完全的自由。
新看見者最幸運的一個選擇,是去選擇完全的知覺,完全的自由。
藉著意志的力量,經過一輩子的完美無缺,他們使意志的力量變成意願。意願是所有琥珀放射意識的配合,所以可以正確地說,完全的自由就是完全的意識。
我們當然要這麼做,只要我們有足夠的能量。
唐望和其他 nagual 團體成員被內在的火焰所燃燒,進入了完全的意識狀態中。(《內在的火焰》pp. 334-335)
Kujed Gyalpo,這位普作王又稱為 the supreme source, pure and total consciousness, the fundamental essence of everything。如果本週要講 Chap 7-8,第七章講 self-perfection,對應於唐望的「完美無缺」;第八章講 essence, nature and energy, which constitute the condition of the state of consciousness,對應於唐望的「足夠的能量」。不知道一修還要去找什麼 21 個抽象核心剩下的 12 個好拼湊出自由的藍圖?
Chapter 7
Chapter seven explains the principle of self-perfection: the fruit of enlightenment is already perfected and is not something to construct through efforts because it has existed from the very beginning. This condition can be communicated in a more or less direct manner as befits the person to whom one is transmitting the teaching. In this regard, the text explains the meaning of two terms: trangdon and ngedon, the provisional meaning 不了義 and definitive meaning 了義. (The Supreme Source, p. 98)
關於唐望的「完美無缺」與大圓滿的「本自圓滿」,雖然英文同樣用的是 perfection,但是意義上 稍有不同。在唐望故事中巫士們必須盡力去做到完美無缺,如同唐望教授卡氏也是在持守他的完美無缺,好像完美無缺是很費力的一件事。但對大圓滿行者而言,自己 self 本初以來就是完美無缺,進而推及每樣事情也是完美無缺——這叫大平等性,這就是大圓滿的真義,那必須是不費力的一種認知或證知。
關於上述了義與不了義的說法,近似唐望的 nagual 與 tonal,這我們以前討論過了,所有可以名言的東西都是屬於 tonal 的事物,nagual 跟了義或勝義諦都是超越言詮且無以名狀的。
Chapter 8
This chapter opens with an explanation of the essence, nature, and energy, which constitute the condition of the state of consciousness. The text explains that as fro the beginning nothing concrete or objective exists, in the state of consciousness there is no view, no meditation, no commitments, etc.
The true meaning of "yoga" is to abide in the condition of the state of consciousness. (The Supreme Source, p. 99)
再來講完全自由,自由跟解脫用的都是英文 liberation,大圓滿就是自解脫道 self-liberation,跟完美無缺一樣,大圓滿都要加上 self,self-perfection 跟 self-liberation。我們因為今天只研究七八章,沒摘到這部分,不過之前已經摘過許多大圓滿的定義了。如果一時定義太高,沒辦法融入日常生活,又不是像新時代去找指導靈跟高靈,然後問他們我將來會如何這麼簡單,我們只好從基礎的阿字明點觀想開始修起,還有金剛呼吸,看看對於意識本身(本覺)會不會有所認識,以後才能談到完全意識。